Surah Al-Jaathiya (45) — Ayah 32
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
Word by Word — Arabic, Transliteration & Meaning
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
➋ {اِنْ نَّظُنُّ اِلَّا ظَنًّا:} Here is a question that the literal meaning of this sentence is “We do not think except thinking.” This is just like someone saying {’’إِنْ نَأْكُلُ إِلَّا أَكْلًا‘‘} “We do not eat except eating.” Obviously, no meaningful point is obtained from this. The answer to this is that on {’’ ظَنًّا ‘‘} the tanween is for reduction and contempt, meaning we do not think except a little and insignificant thought, that is, due to the preaching of the prophets and what people say, we have a slight suspicion which has no value. It should be clear that in some places in the Noble Qur’an, “dhan” (thought) has come in the meaning of certainty, but here it is in the meaning of doubt, because it is coming in contrast to certainty.
➌ { وَ مَا نَحْنُ بِمُسْتَيْقِنِيْنَ:} The “ba” here is for emphasis of negation, and in {’’ مُسْتَيْقِنِيْنَ ‘‘} the “seen” and “ta” are for exaggeration, meaning we are never fully convinced; if ever a slight suspicion or vague thought comes, that is a different matter.
➍ From this it is clear that if anyone has doubt in Allah Almighty, His angels, His messengers, His books, the Day of Judgment, or destiny (even if there is no outright denial), then he is a disbeliever. Faith itself is certainty, that is, the removal of doubt, because the thing that makes a person bound to Allah’s commands is certainty. Further, the levels of certainty can be different and faith can increase or decrease, as is evident from the incident of Ibrahim (peace be upon him) with the four birds.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
[45]
Whoever Doubts Any Part of Faith is a Disbeliever:
An important reality emerges from this verse: there is no difference between one who denies the Day of Judgment and one who doubts it—both are equally criminals and disbelievers. Furthermore, it follows that regarding all those things in which faith is necessary—such as belief in the essence and attributes of Allah, His angels, His messengers, His books, the Last Day, and that good and evil are decreed by Allah—denying or doubting any one of them is the same, and whoever harbors such doubt is not a believer but a disbeliever. As for why those who doubt the Hereafter are considered criminals, the answer is that the only thing that binds and keeps a person committed to Allah’s commands is the concept of being answerable for one’s deeds before Allah. Now, if someone denies the Hereafter or doubts it, in both cases the result is the same: a person, without fear, becomes involved in sins.
